Fourth, to give charity to the poor, analogous to Foundation and Sovereignty[1].
The Tikkunim[2] explain the type of charity suitable for them, namely, to fulfil
ninety Amens[3], for Kedushoth, one hundred benedictions and the five books
of Moses each day. Furthermore, each one according to his ability should
bring down charity from Beauty to these Poor Ones and provide them with
the gleanings[4, 5] from all the Sephiroth, the forgotten sheaf[4], according to
the secret of the Supernal Sheaf[6], which is Understanding, and the corners
of the field from Sovereignty itself, for this is the corner of the field[4]
in relation to the other qualities[7]. It is written: 'To the poor[8]
and the stranger thou shalt leave them,' for even Beauty is a stranger[9] down
below with Sovereignty so that it is necessary to perform these tikkunim[10] on
its behalf. So too, with regard to the poor tithe[11], to elevate Sovereignty,
which is the 'the tithe'[12], to Foundation, which is called 'the poor,' and if
he binds it to Beauty he will give the tithe to the stranger and how many
tikkunim are included in this!

Fifth, to welcome guests, namely, Beauty and Foundation, to give them a
guest-house where they can rest, which is Sovereignty. For because they are
wayfarers, according to the secret of Exile[13], searching for their service,
it is necessary to bring them in there. According to that which is stated
in the Zohar[14] this good deed is fulfilled by those who 'walk by the way[15], tell
of it,' that is, who divorce themselves from their homes in order to study
Torah. These cause the Guests to bust themselves with the needs of Sovereignty.
From another aspect[16], whoever unifies Beauty with Sovereignty by setting aside
a fixed place for his Torah causes Beauty to take up its lodging with Sovereignty,
and so it is explained in the Tikkunim[17]. It is necessary to prepare for the
Guest's food and drink and to accompany them on their way. That is, it is
necessary to bring Beauty and Foundation into Sovereignty and to provide
them there with food, on the analogy of 'I have come[18] into my garden,
I have eaten my honeycomb with my honey,' that is, the flow suitable for
the Providence here below which comes from the sweetened Power. And to provide
them with drink, on the analogy of 'I have drunk[18] my wine with milk,' that is,
the inward flow from the wine that is stored up and, according to the secret
of the sweetened milk, to bind Beauty to Sovereignty, Jacob to Rachel[19], and
Power to Endurance or Majesty: for so it is explained in the Faithful Shepherd.[20]
As for accompanying them, this means that he bring himself and his soul there
with them, after the Supernal pattern, to accompany them there. Furthermore,
to bring the other Sephiroth there with them to give them a good send-off,
and many things are included in this Tikkun[21. In short, he should try to do these
things for their common purpose[22] but his intention should be of the hints
mentioned and he can then be sure that he will effect these thigns in the
Higher World since he is expert in the secrets. And how good it is to give
voice to the hints he has in intention when he performs the deed in order
to fulfil" 'In thy mouth[23] and in thy heart to do it.'

Foundation and Sovereignty These are known as 'the poor' because
they are the lowest of the Sephiroth, v. Tikkunim, Tikk. 21, 28b.

the Supernal Sheaf 'And they did mete it out with an 'omer
(Ex. XVI:18) this is
the Higher Shekinah (=Understanding) which is the "'omer to a head"
(Ex. XVI. 16), for it
is the skull of the head' (Tikkunim, Tikk. 19, 37b).

is a stranger When the Sephirah of Beauty is 'with Sovereignty'
i.e, when it is not in its 'proper place' because the harmony of the Sephiroth
has been disturbed, it is called 'the stranger,' Zohar, R. Meh., III, 278a.

tikkunim 'Improvements,' the name used in the Zohar for the
act of 'putting right' the Sephiroth by man's deeds of restoring the harmony
of the Sephiroth

common purpose i.e, visiting the human sick, giving charity
to the human poor, and so forth

In thy mouthDeut XXX. 14 i.e, he should not only do the deed and have the
intention, but should give voice to his intention. E.g., when visiting the human
sick he should say: 'I have the intention in visiting the sick to perform
this very service for the Supernal Sick Ones' and so forth.